Bailey initially published Poet and Peasant and Through Peasant Eyes separately. Yet, they have begun circulating in combined editions like the one shown here, and the works are, in fact, quite amiable partners, since Through Peasant Eyes is, in significant respects, a continuation of Poet and Peasant. Both these works are thought-provoking and fascinating pieces of scholarship, particularly with respect to Bailey’s unique perspectives on Jesus’ parables and the approach he uses to arrive at these understandings. Particularly, Bailey’s practice of interviewing Middle Easterners for their perspectives on the parables highlights some nuances that may easily become muted in purely Western treatments. Because modern, Middle Eastern culture is arguably closer to the culture of first-century, Jewish Palestine than is modern Western culture, Middle Eastern readers begin with a natural advantage over their Western counterparts in interpreting the parables. While some changes in Middle Eastern culture during the last two millennia (most notably, the Muslim conquest) may have introduced significant paradigm shifts into the Middle Eastern worldview, consulting people (whether directly or through Bailey’s work) who live in cultures of seeds and sowers, neighbors and midnight visitors will surely provide valuable grist for the interpretive mills of those who come from other cultural backgrounds.
Bailey’s works, Poet and Peasant and Through Peasant Eyes, explicitly attempt to approach Jesus’ parables from the perspective of an Oriental worldview. Poet and Peasant contains a lengthy section that provides a history of parable research and describes Bailey’s methodology for approaching the parables (13–75). His methodology contains two major parts: “Oriental exegesis” and close attention to parallelism (29–75). For Bailey, “Oriental exegesis” means: (1) examining the interpretations and perspectives present in ancient literature; (2) asking contemporary Middle-Easterners for their insights; and (3) examining Oriental versions of Scripture to see their particular ways of understanding and rendering various portions of the text (27, 30–37). Bailey pays close attention to parallelism because he thinks it can help determine the turning point, or climax, of a given pericope and illumine points of later shaping (50, 74–75). The second part of Poet and Peasant presents the results of Bailey’s methodology as applied to three Lucan sections, including (as Bailey titles them) the parables of the unjust steward, God and mammon, the friend at midnight, the Father’s gifts, the lost sheep, the lost coin, and the lost sons (77–206). The work concludes by briefly summarizing Bailey’s methodology and findings (207).
Through Peasant Eyes begins with a briefer and less technical history of research and description of methodology and a concise checklist for applying Jesus’ parables to a modern context (ix–xxiii). The work proceeds by presenting Bailey’s views on ten other Lucan parables not covered in Poet and Peasant, including the parables of the: two debtors; fox, funeral, and furrow; good Samaritan; rich fool; tower and fig tree; great banquet; obedient servant; judge and widow; Pharisee and tax collector; and camel and needle (1–170). As in Poet and Peasant, when Bailey comments on these parables, he diligently observes his prescribed regimen of Oriental exegesis and close attention to parallelism. Bailey’s concluding remarks again concisely summarize his methodology and present some of the themes that frequently recur in the parables (171–2).